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no use of our faculties, to have no knowledge at all. And therefore what idea soever is affirmed of itself, or whatsoever two entire distinct ideas are denied one of another, the mind cannot but assent to such a proposition, as infallibly true, as soon as it understands the terms, without hesitation or need of proof, or regarding those made in more general terms, and called maxims. What use

$11. What shall we then say? Are these these

general maxims of no use? By no means; general though perhaps their use is not that which maxims

it is commonly taken to be. But since have.

doubting in the least of what hath been by some men ascribed to these maxims may be apt to be cried out against, as overturning the foundations of all the sciences; it may be worth while to consider them, with respect to other parts of our knowledge, and examine more particularly to what purposes they serve, and to what not.

1. It is evident from what has been already said, that they are of no use to prove or confirm less general self-evident propositions.

2. It is as plain that they are not, nor have been the foundations whereon any science hath been built. There is, I know, a great deal of talk, propagated from scholastic men, of sciences and the maxims on which they are built: but it has been my ill luck never to meet with any such sciences; much less any one built upon these two maxims, what is, is ; and it is impossible for the same thing to be, and not to be. And I would be glad to be shown where any such science, erected upon these, or any other general axioms, is to be found : and should be obliged to any one who would lay before me the frame and system of any science so built on these or any such-like maxims, that could not be shown to stand as firm without any consideration of them. I ask, whether these general maxims have not the same use in the study of divinity, and in theological questions, that

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they have in other sciences? They serve here too to silence wranglers, and put an end to dispute. But I think that nobody will therefore say, that the christian religion is built upon these maxims, or that the knowledge we have of it is derived from these principles. It is from revelation we have received it, and without revelation these maxims had never been able to help us to it. When we find out an idea, by whose intervention we discover the connexion of two others, this is a revelation from God to us, by the voice of reason. For we then come to know a truth that we did not know before. When God declares any truth to us, this is a revelation to us by the voice of his spirit, and we are advanced in our knowledge. But in neither of these do we receive our light or knowledge from maxims. But in the one the things themselves afford it, and we see the truth in them by perceiving their agreement or disagreement: in the other, God himself affords it immediately to us, and we see the truth of what he says in his unerring veracity,

3. They are not of use to help men forward in the advancement of sciences, or new discoveries of yet unknown truths. Mr. Newton, in his never enough to be admired book, has demonstrated several propositions, which are so many new truths, before unknown to the world, and are farther advances in mathematical knowledge; but, for the discovery of these, it was not the general maxims, what is, is; or the whole is bigger than a part, or the like, that helped him. These were not the clues that led him into the discovery of the truth and certainty of those propositions. Nor was it by them that he got the knowledge of those demonstrations; but by finding out intermediate ideas, that showed the agreement or disagreement of the ideas, as expressed in the

propositions he demonstrated. This is the greatest exercise and improvement of human understanding in the enlarging of knowledge, and advancing the sciences; wherein they are far enough from receiving any help from the contemplation of these, or the like

magnified maxims. Would those who have this traditional admiration of these propositions, that they think no step can be made in knowledge without the support of an axiom, no stone laid in the building of the sciences without a general maxim, but distinguish between the method of acquiring knowledge, and of communicating; between the method of raising any science and that of teaching it to others as far as it is advanced; they would see that those general maxims were not the foundations on which the first discoverers raised their admirable structures, nor the keys that unlocked and opened those secrets of knowledge. Though afterwards, when schools were erected, and sciences had their professors to teach what others had found out, they often made use of maxims, i. e. laid down certain propositions which were self-evident, or to be received for true; which being settled in the minds of their scholars, as unquestionable verities, they on occasion made use of, to convince them of truths in particular instances that were not so familiar to their minds as those general axioms which had before been inculcated to them, and carefully settled in their minds. Though these particular instances, when well reflected on, are no less self-evident to the understanding than the general maxims brought to confirm them: and it was in those particular instances that the first discoverer found the truth, without the help of the general maxims : and so may any one else do, who with attention considers them.

To come therefore to the use that is made of maxims.

1. They are of use, as has been observed, in the ordinary methods of teaching sciences as far as they are advanced; but of little or none in advancing them farther.

2. They are of use in disputes, for the silencing of obstinate wranglers, and bringing those contests to some conclusion. Whether a need of them to that

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end came not in, in the manner following, I crave leave to inquire. The schools having made disputation the touchstone of men's abilities, and the criterion of knowledge, adjudged victory to him that kept the field : and he that had the last word was concluded to have the better of the argument, if not of the cause. But because by this means there was like to be no decision between skilful combatants, whilst one never failed of a medius terminus to prove any proposition; and the other could as constantly, without or with a distinction, deny the major or minor; to prevent, as much as could be, running out of disputes into an endless train of syllogisms, certain general propositions, most of them indeed self-evident, were introduced into the schools; which being such as all men allowed and agreed in, were looked on as general measures of truth, and served instead of principles (where the disputants had not lain down any other between them) beyond which there was no going, and which must not be receded from by either side. And thus these maxims getting the name of principles, beyond which men in dispute could not retreat, were by mistake taken to be originals and sources, from whence all knowledge began, and the foundations whereon the sciences were built. Because when in their disputes they came to any of these, they stopped there, and went no farther; the matter was determined. But how much this is a mistake hath been already shown.

This method of the schools, which have been thought the fountains of knowledge, introduced, as I suppose, the like use of these maxims into a great part of conversation out of the schools, to stop the mouths of cavillers, whom any one is excused from arguing any longer with, when they deny these general self-evident principles received by all reasonable men, who have once thought of them: but yet their use herein is but to put an end to wrangling. They, in truth, when urged in such cases, teach nothing that is already



done by the intermediate ideas made use of in the den bate, whose connexion may be seen without the help of those maxims, and so the truth known before the maxim is produced, and the argument brought to a first principle. Men would give off a wrong argument before it came to that, if in their disputes they proposed to themselves the finding and embracing of truth, and not a contest for victory. And thus maxims have their use to put a stop to their perverseness, whose ingenuity should have yielded sooner. But the method of the schools having allowed and encouraged men to oppose

and resist evident truth till they are baffled, į. e. till they are reduced to contradict themselves or some established principle; it is no wonder that they should not in civil conversation be ashamed of that, which in the schools is counted a virtue and a glory; obstinately to maintain that side of the question they have chosen, whether true or false, to the last extremity, even after conviction: a strange way to attain truth and knowledge, and that which I think the rational part of mankind, not corrupted by education, could scarce believe should ever be admitted amongst the lovers of truth, and students of religion or nature; or introduced into the seminaries of those who are to propagate the truths of religion or philosophy amongst the ignorant and unconvinced. How much such a way of learning is like to turn young men's minds from the sincere search and love of truth, nay, and to make them doubt whether there is any such thindo least worth the adhering to, I shall not now inquire. This I think, that bating those places which brought the peripatetic philosophy into their schools, where it continued many ages, without teaching the world any thing but the art of wrangling; these maxims were no where thought the foundations on which the sciences were built, nor the great helps to the advancement of knowledge.

As to these general maxims therefore, they are, as I have said, of great use in disputes, to stop the mouths

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